Outlines of Jaina Philosophy

SR No.: 011084
Original Sutra Author: N/A
Author: Mohanlal Mehta
Publisher: Jain Mission Society Bangalore
Publication Year: 1954
Total Pages: 195
Language: English
Classification: Book_English
File Size: 7 MB

Page 62

OUTLINES OF JAINA PHILOSOPHY
First of all, therefore, there is an influx of karmic particles through asrava. Then there are some activities of consciousness which are responsible for a peculiar kind of bondage which is called bhava-bandha. After this bhava-bandha, there is a union of the jiva with the actual karmas. This union which consists of the interpenetration of the soul and the karmas is known as dravya-bandha.
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Bandha is of four kinds: according to the prakṛti (nature), sthiti (duration), anubhāga (intensity), and pradeśa (mass).1
The prakṛti and pradeśa of bondage result from the activities of thought, speech, and body, while the sthiti and anubhāga result from the conditions of attachment and aversion.2
SAMVARA
It is the antagonistic principle of asrava.3 It is also classified into two kinds according to the internal and external nature of it. That modification of consciousness which is the cause of checking bhāva-āsrava is known as bhāva-saṁvara and the other by which dravya-asrava is checked is known as dravya-samvara.
Sometimes it is divided into seven varieties: vrata (vow), samiti (carefulness), gupti (restraint), dharma (observance), anuprekṣā (meditation), parīṣahajaya (victory over troubles), and caritra (conduct). Each of these, again, is divided into various sub-classes.
The above-mentioned classification is from the Dravya-sangraha. The Tattvārtha-sūtra does not mention ' vrata variety. It mentions 'tapas' (penance) in place of ' vrata'. NIRJARA
That modification of soul by which the matter of karma disappears partially is called bhava-nirjarā. The destruction itself is known as dravya-nirjara. Thus, nirjara is the partial destruction of the karmas which are bound with the soul. This type of partial destruction takes place in two ways: In one way the matter of karma disappears in proper time after the fruits of such karma
Dravya-sangraha, 33.
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3
Asravanirodhah samvarah. Tattvartha-sutra, IX, I.
4 Tapasă nirjară ca. ibid., IX, 3.
1
ibid.
as a